I have taught my wife how the fundamentalists aren't truly reformed. For they are anti-intellectuals. That's why B.B. Warfield disassociated himself from the F-group.
Now, I've heard some of them said of those refusing gathering (social) in churches. In the argument of saving lives, these fundamentalists, love to chant: "Why are you so afraid to die, everyone's going to die anyway." I thought to myself, funny why they wouldn't apply their own medicinal statement to themselves in the anti-abortion march - "Why protect babies? they are all going to die anyway one day." The idea is not to challenge their anti-abortionist march, but to ridicule their poor defense.
Yet another occasion, I chanced upon a Facebook posting, how an anti-intellectual was looking arguing with someone who defended how church services could temporarily be held online during this pandemic. The fundamentalist's response was: "But what if we don't have internet anymore?" I thought to myself: I never thought that the Drowning Man fable which I once despised (due to its often use in evangelism) could be so apt in responding to this fundamentalist: That when you die and ask God why didn't you allow me to worship you congregationally? God answers: I gave you the internet!
Time and time again I tried to search for the source of BB Warfield disassociating himself from the Fundamentalists, but to no avail. This will need to be a question for Danny Olinger about it.
However, I have found the similar disassociation by Gresham Machen:
The nature of the Fundamentalist movement, while originally a united effort within conservative evangelicalism, evolved during the early-to-mid 1900s to become more separatist in nature and more characteristically dispensational in its theology. Premillennialism, dispensationalism, and separatism began to overwhelmingly characterize the most popular leaders, which also had an effect on the way that "evangelicals" as a whole were perceived by outside observers. This eventually led to purposeful distinctions between fundamentalism and what was seen as the broader evangelicalism.
For example, it should be noted that The "Princeton Theologians", particularly Machen, eventually distanced himself from the fundamentalist movement because of its emphasis on separating from culture instead of engaging it. In a letter to the board of trustees of Bryan Memorial University refusing their offer to make him president Machen wrote:
I never call myself a "Fundamentalist." There is indeed, no inherent objection to the term; and if the disjunction is between "Fundamentalism" and "Modernism," then I am willing to call myself a Fundamentalist of the most pronounced type. But after all, what I prefer to call myself is not a "Fundamentalist" but a "Calvinist"—that is, an adherent of the Reformed Faith. As such I regard myself as standing in the great central current of the Church's life—the current which flows down from the Word of God through Augustine and Calvin, and which has found noteworthy expression in America in the great tradition represented by Charles Hodge and Benjamin Breckinridge Warfield and the other representatives of the "Princeton School."^[D. G. Hart and John Muether, A Brief History of the Orthodox Presbyterian Church. ISBN 0-934688-81-8.]^